Tuesday, April 28, 2020

Revelation 2:16; Commentary, "Repent, Or Else ..."

 2:16 “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.”

“Repent; or else ...” ～ By and large, the letters to the seven churches are a call to repentance. To all the churches, except two (Smyrna and Philadelphia), the Lord demanded a change of attitude and deeds. Here, to the Pergamenians, He says outright “Repent; or else.” The admonitions of Christ are never empty threats. There is always an “or else.” It is comforting to think of a compassionate, merciful, and forgiving Sovereign, but make no mistake, our Lord God is a stern Judge who does, indeed, issue ultimatums.

Before we examine the “or else” of Christ, we should look to the word—“repent.” Preaching on repentance in the modern church is out of vogue. Even when it is given honorary mention; even when it does make a cameo appearance in our pulpits (or maybe we should say—upon our stages), it is introduced in such an ambiguous and benign way, so as not to offend, that its power to persuade persons to movement is very nearly totally lost.

The words metaneō, translation—repent, and metanoia—repentance, stand as the centerpiece of the disciples’ relationship with God. 

“To change one’s mind, i.e. to repent (to feel sorry that one has done this or that, Jon iii.9), of having offended someone ... used especially of those who, conscious of their sins and with manifest tokens of sorrow, are intent on obtaining Gods pardon; ... to change one’s mind to the better, heartily to amend with abhorrence of one’s past sins: Mt iii.2; iv.15 (... i.e. conduct worthy of a heart changed and abhorring sin).”  (Thayer)

The call to “repent” demanded a change of mind, on the disciples’ part, concerning the Nicolaitans and the doctrine of Balaam. And, further, required a termination of their fornicating, and eating of those things offered unto idols. It is further interesting that the command to repent is issued to all those who name the name of Christ in Pergamos. But the consequences for a failure to repent, He said, were to come upon “them.” There seems to be an important principle taught here: Since the congregation at Pergamos had “allowed” the doctrine of Balaam to be taught without opposing it, and since the leaders of the church, especially the angel (presbyter) of the church, allowed the Nicolaitans to exist, the whole congregation, especially the leaders, must repent. However, when retribution comes it will be focused on “them;” that is—on those who hold the doctrine of Balaam, and the Nicolaitans, themselves.

“I will come unto thee quickly, and will fight against them with the sword of my mouth.” ～ The retribution—the, “or else”—will take the form of a war against the offenders. The Lord said literally, “kai pole mēoō met autōn, translated—“and I will make war with them” (NASB) The word “war” or “make war” occurs more often in the Apocalypse than in any other book of the Bible. The weapon will be the “sword” from the Lord’s mouth. This can hardly be any other thing except the preaching of the word of God by Christ’s anointed ministers. This sword is introduced in 1:16. The word of God is called the “sword of the Spirit” (Eph 6:17), and is said to be sharper than a two-edged sword (Heb 4:12). For more on the two-edge sword and the word of God see the commentary on 1:6. The imagery found in 19:11-60 is that of the Word of God riding on a white horse, going forth conquering by preaching the Gospel of the Kingdom.

“And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.” (19:15)

Compare to here:
2:16 “ Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.”
The Lord Jesus informs the church at Pergamos that unless they repent, the Word of God would be unleashed against them. They (though themselves holding true to the faith, see v13) were permitting, perhaps through their silence, the gospel to be undermined. Here the Lord warns them of a firestorm of teaching and preaching that was about to be directed at the wrongdoers. When the Scripture speaks of the Christ, or God, or the Lord, or Jesus (or any like term) fighting with the sword of His mouth (here, 1:16; 19:15), one should understand the indwelling presence of the Spirit in the believers declaring the true gospel to the world. It is this very idea conveyed in 14:6-7,
“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, 7 Saying ..., Fear God, ...; for the hour of his judgment is come:”

To fight against the Balaamites and Nicolaitans with the sword of His mouth is most likely a reference to Balak’s request for Balaam to verbally pronounce a curse on God’s people.

When the Lord wanted to pronounce judgment upon a people, He often did so through a prophet. Some ready examples are Elijah as the warrior in God’s “war” against Ahab (1 Kgs 17: 1ff); Nathan as God’s mouthpiece against David (2 Sam 12:1ff); Jonah had Yahweh’s campaign against the Ninevites (the book of Jonah), and Jeremiah was the fifth column against Jerusalem (the book that bears his name, but especially 16:10-13, 20; 22:9; 32:29; 44:2-3, 8,17–19, 25; 44:23). When God goes to war with His word, who can stand? At its resonance His universe leapt into existence (Gen 1:1); and,  again, at its modulation, that universe will melt with a fervent heat (2 Pet 3:10, 12). The words of Yahweh were trumpeters sounding the charge (Ex 19:16, 19) which brought His people up out of Egypt, and propelled them as a conquering army into a promised land. The words of Yahweh are infinite thunder (John 12:29), rumbling from His throne—destroying all opposition. And in that day when He wars with the words of His mouth …  In the great day of his wrath … who shall be able to stand? (6:17)

Apostolically Speaking
☩ Jerry L Hayes



If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.




The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.













Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."





After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures








THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH


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Friday, April 24, 2020

Revelation 2:14-15; Commentary, Doctrine of Balaam and the Nicolaitans


2:14-15 “But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. 15 So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.”

As the church at Pergamos faced persecution and even death, at the hands of pagan religions, there was an even deadlier enemy within their own precincts: compromisers. The Old Testament prophet Balaam is the biblical prototype of the religious compromiser.

“... thou hast there them that hold the doctrine of Balaam, …” ∼ Balaam is a singular figure in the Old Testament. He was a foreign seer, summoned by Balak, king of Moab, to curse Israel, as that nation passed through his country on their way to Canaan. Balaam’s story may be seen by viewing the following passages: Num 22:5-24:25; 31:8, 16; Deut 23:4-5; Josh 13:22; 24:9-10; Neh 13:2; Mic 6:5; 2 Pet 2:15; Jude v11; and here.

We would be amiss to only mention Balaam’s dark side, for he was indeed a prophet who had a relationship with Yahweh. In Num 24:12-13 we see Balaam saying, 
“Spake I not also to thy messengers which thou sentest unto me, saying, If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak?”

Clearly, it was Yahweh (YHWH) whom Balaam recognized as God. He, like Jethro—the father-in-law of Moses—was a servant of the true God, although outside the liturgy of Israel. 

Three times the Moibite king, Balak, positioned Balaam at three different locations, providing three different panoramas of the Israelite camp; and three times Balaam blessed the children of Israel. This faithfulness to the word of the Lord earned him an honorable mention by the prophet Micah, 
“O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.” (Mic 6:5)

Up to this point, Balaam’s obedience to the word of the Lord is a high point in the legacy of the Old Testament prophet, showing, as it does, the potency of the spoken word, and that the oracle could not go beyond the word of God for bad or good. (See Gen 12:3; 27:33; Ex 21:17; Is 55:11.)

Balaam’s prophetic utterance is accredited with the celebrated messianic passage, 
“I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, ...  19 Out of Jacob shall come he that shall have dominion, ....” (Num 24:17, 19)

Answering to this “Not now” and “not nigh” are the words of Jesus, 1500 years removed from Balaam’s presage,
“I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star.” (22:16)

There is no denying that Jesus identified Himself, to the seven churches, as the “star” followed by the Magi (magoi). The Magi were from “the east;” most likely Persia. When they discovered the star it was indicative of the land of Jacob. Therefore, “a star out of Jacob.” Is it any wonder those who were wise asked the Usurper King, “Where is he that is born King of the Jews?” (Matt 2:1-2)

“… who taught Balac to cast a stumblingblock before the children of Israel, …” ～ Having acknowledged God’s anointing upon Balaam, we must now move to the purpose of his mention in the Apocalypse. This is the tragic—rest of the story. There have been far too many anointed men of God who began well, but ended tragically, because of greed and/or pride, which ultimately led to compromise with the enemy: Samson, Saul, Solomon, and Hezekiah, to name but a few. But before them, there was Balaam. The name Balaam in Hebrew means: not (of the) people. His name has been taken to mean:  destroyer of the people.

Balak, the king, knowing that a military action against the Hebrews was out of the question because of their numbers, called upon the most renowned gentile seer of the time to curse the Hebrews. Unable to curse Israel, for he would say naught but what God said, Balaam advised Balak how to make Israel curse themselves (Num 31:8, cf. 16). No doubt the reward offered by Balak was more than the prophet could resist. At any rate we are told that his counsel caused Israel to sin by committing fornication, and by eating things offered to idols. The Moabites and the Midianites, who at the time seemed to be one people, were worshippers of Baal (Baal was the chief fertility god of Canaan and would bring the Israelites future grief). Because of Baal’s association with fertility rites, sexual orgiastic activity was common worship procedure. This orgy of fornication was always accompanied with feasting from foods that had been offered to the idols in sacrifice. We are told in Numbers ch 25 of the whoredoms of the sons of Israel with the daughters of Moab. In ch 31 Balaam is found residing with the Midianites which were one with Moab in this “stumblingblock” (literally, a trip-stick) they placed before Israel. Concerning the women of Midia who had participated in idolic orgiastic worship—Moses had them killed. Only the virgins he permitted to live. His reason is stated clearly in v16, 
“Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD.”

Moses is, here, referencing the event at Shittim recorded in Numbers 25:1-3, 
“And Israel abode in Shittim, and the people began to commit whoredom with the daughters of Moab. 2 And they called the people unto the sacrifices of their gods: and the people did eat, and bowed down to their gods. 3 And Israel joined himself unto Baal-peor: and the anger of the LORD was kindled against Israel.”

“… to eat things sacrificed unto idols, and to commit fornication.” ～ Balaam, through his counsel, caused Israel to sin against God by committing, in the same moment, physical and spiritual fornication. This was the “doctrine of Balaam” spoken of by our Lord, here in the Revelation. Notice, Balaam said, “He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: (Num 23:21). Balaam’s  teaching is simple: God will not curse, but only bless, the holy.  Make the people sin by inviting them to participate in worship to Baal—all in the name of hospitality. The rule of the day was compromise. The Moabites/Midianites said; You receive a little from us and our gods, and we will receive a little from Yahweh. Let us be one together.

Therefore, Balaam is a type of corrupt teachers who, for some personal gain, deceive Christianity into fellowshipping with paganism. God is a jealous sovereign/husband (Ex 20:5) who will brook not fornicating on the part of His bride.

The church at Pergamos was permitting teachers in their congregation to lead people into compromise with the world. At Pergamos the world was being married to the Church. Christians were eating things offered unto idols. This may have been going on literally, just as in Balaam’s day. Paul addressed the issue of eating meat offered to idols in his first Corinthian epistle, 
“But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils. 21 Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.” (1 Cor 10:20-21)

To refrain from eating meat offered to idols placed a burden upon gentile Christians. In the Greco/Roman world of Pergamos, and every other church, most all feasts were religious and involved a sacrifice to the local gods. Only a fraction of the animal was consumed; the rest was given to the priest, and in most cases a portion was retained by the worshipper for their personal feast. When one became a Christian in such a society, it meant a separation from most all social gatherings. The local holidays were provisioned by sacrificed meat. A disciple could hardly participate in an event as common as a non-christian birthday, anniversary, (etc.) dinner, because the food had been offered up to some idol in exchange for a blessing hoped for. But those who taught the doctrine of Balaam encouraged the disciple to compromise such conviction in order to not offend their neighbors.  Christians in a Jewish community were instructed to “abstain from meats offered to idols, ... For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day” (Acts 15:29 and 21 respectively). It seems that the abstinence from meats offered to idols was for the benefit of the Jews who would be offended, and not necessarily to keep from offending God (see 1 Cor 10:19, 25-27). However, in a gentile community, and especially a city such as Pergamos—the center of emperor worship—eating food that had been offered to an idol, or even the genius of the emperor, was equivalent to a recantation of one’s Christian faith. 

The “fornication” may also have been physical. It is thought by some that Christ is referencing a gnostic group which taught the total separation of the spirit from the flesh; and that the only way to overcome the cravings of the flesh was to experience them to the fullest. Therefore, they taught that the disciples were to give themselves completely over to the sexual lusts, in order to experience, control, and ultimately conquer them. Since they held to the total separation of spirit from the flesh, they taught that nothing the body (flesh) became involved in could in any way contaminate the spirit. Through this teaching, a license for promiscuity was issued.

While the physical aspect of fornication was surely present, we would be greatly mislead if our consideration ended there. For spiritual fornication is most definitely the primary focus of Christ in this letter to Pergamos. In the New Testament, as well as in the Old, the eating of things offered to idols and fornication go hand in glove. One might see the parallel this way: In the Old Testament the people ate the food of the feast which had been offered to the idol, i.e. Baal-peor, and then, with the morsels of meat in their throat and between their teeth, and with the wine of the libation offering wet upon their lips—they turned to embrace one another with sexual sensuality. While in the New Testament, disciples eat things offered to idols by ingesting false doctrine through attending the preaching and teaching of lies—then while the words are still in their ears and flowing through their thought processes, they turn to embrace the fellows of false religion as brothers and sisters. Even worse, they support the false teachers with tithes and offerings—which are holy unto the Lord God. There is no surer way to climb into bed with devils than to support their work (see 1 Tim 4:1; and 2 John vv10-11).

James, the brother of the Lord summed it up for us. We must heed his words if we are to remain pure for Christ the Bridegroom. James wrote, 
“Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.” (James 4:4)

A Christian commits spiritual fornication when fellowshipping with any other god apart from Jesus Christ (Jude v25). Moreover, the Christian eats things offered to idols by incorporating pagan worship practices with biblical worship.

“So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.” ～ The hated Nicolaitans were present in Pergamos as well. Earlier, we visited this group when discussing the church of Ephesus (2:6), which knew of them, but gave then no room. The circumstances are different at Pergamos. They have found a home here. It seems that the Nicolaitans formed an heretical religious philosophy which embraced the doctrine of Balaam as but one of its tenants of belief. So, it can be said that those who hold the doctrine of Balaam are Nicolaitans, but not all Nicolaitans may hold the doctrine of Balaam. However, there is a parallel drawn between Balaam and the Nicolaitans. Just as Balaam taught Balak, king of Moab/Midian to place a stumbling block (trip-stick) before Israel, in which case Israel was taught to fornicate and eat things offered to idols, so, too, were the Nicolaitans teaching the Christians at Pergamos to sin in the same manner. Balaam taught Balak; Nicolaitans taught Christians of Pergamos.

There is a high degree of similarity between the two words, i.e. the name Balaam (Strong’s #H1109; #G903) is a compound Hebrew word (from bal, meaning: not at all; ... neither; no, none, not, nothing; and also from ‘am, meaning: a people (as a congregated unit; specifically, a tribe.) According to Thayer, non-populus; or no-people; or destruction of the people. While Nicolaitan is also a compound Greek word (from niko—to conquer, and laos—people) meaning: to conquer the people.  But this similarity between the names does not necessitate that the same group is implied by both names; because v15 of our text states, houtōs echeis kai su kratountas—translation: “so you also have those holding.” The word kai (also) would indicate the Nicolaitans to be a group other than, or perhaps more than, those who hold the doctrine of Balaam. Many see the Nicolaitans (as mentioned here) of Pergamos as a group of heretical Christian clergy who had developed an order by which the laity were “lorded over” (1 Pet 5:3). If this was the case, one may see the Nicolaitans in the modern church in the form which has pontiffs and the Pontifex Maximus; whose robes encompass a multitude of heresies, of which the doctrine of Balaam and the ways of Jezebel (2:20) are but two. 

The loathing of God is directed at this system, and it will not escape His wrath that is presaged in this Apocalypse (see ch’s 17 and 18).
 Apostolically Speaking
☩ Jerry L Hayes



If you are enjoying this commentary you would appreciate owning "The Apocalypse" from which our commentary is excerpted.




The Apocalypse, is the introduction to the biblical book of Revelation. Here Bishop Hayes also gives a verse by verse commentary of the first three chapters of the Apostle John's Revelation of Jesus Christ, covering the letters addressed to the seven churches of Asia Minor. The Bible student will thrill at the Bishop's easy evangelistic style of presenting deep and unique truths never before published. In this study a wealth of information will be shared with the disciples of Christ on each verse of this great manuscript.













Companion to "The Apocalypse" is "Letters to My Children on Apostolic Kingdom Theology."





After spending over forty years in the dispensational doctrine, and having raise my children in that theological framework, I became a convinced adherent to a "kingdom" theology that recognizes the Church as the Israel of God, and that the first century actually saw the fulfillment of most of Matthew chapter 24. "Letters to My Children on Apostolic Kingdom Theology" is a compilation of twenty four letters written to my children explaining my journey. These "Letters" provide a systematic approach to Apostolic Eschatological study of Scripture. It is sure to interest all students of Scriptures








THANK YOU FOR YOUR SUPPORT BY PURCHASING MY BOOKS FOR YOUR LIBRARY. -JLH


Posted by at No comments:

Thursday, April 16, 2020

Revelation 2:13; Commentary, Continued, Part Two

I cannot resist the temptation, at this point, to share further the importance of the name that so many have cast away. We have already seen Acts 4:12, and heard Peter’s words, on the saving name. Let us look closer. When the angel Gabriel announced the birth of Jesus to Joseph, he said, 
“And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sin.” (Matt 1:21). 
Notice, immediately, that the reason for the name “JESUS” is the salvation of “his people.”

One might ask, what is so special about the name “JESUS?” To answer this question we look to the name itself. Jesus is the English of the Grk: Iēsous (Strong’s #G2424). The Heb original for Iēsous is Yehôwshûwa (Strong’s #H3091). Yehôwshûwa derives from two Heb words (see Strong’s #H3091). The two words are Yehovah (Jehovah, Strong’s #H3068) and yâsha (Savior, or bring salvation, Strong’s #H3467). These two words compounded form Yehôwshûwa, which means Jehovah (Yahweh) Savior. Since this name has as its basis the tetragrammaton “YHWH” (the Old Testament covenant name of God, pronounced Jehovah or Yahweh—depending on the vowel points. Note: the Hebrew of the prophets did not use vowel points, therefore, the consonants stand for the name) combined with the Hebrew word meaning “bring salvation” or “savior,” i.e. yâsha; the name Yehôwshûwa (Jesus, in English) becomes the New Testament covenant name of YHWH—Yahweh. 

 Upon His triumphant entry into Jerusalem, the people of the city came forth to meet Him crying “Hosanna: Blessed is the King of Israel that cometh in the name of the Lord” (John 12:13). The word “hosanna” means: “Save us now!” or “Oh save!” It comes from two other words, as does Yehôwshûwa, and is directly connected to it. The two words which form “hosanna” are “yâsha” (Strong’s #H3467), which means savior, or bring salvation, as we saw earlier, and “nâ” (Strong’s #H4994), which means “now,” or “I pray.” The people knew the meaning of His name, and cried in response to its message ... “Save us Now!”

Therefore, the question asked earlier, “What is so special about the name of JESUS?” is answered by the preceding comments, showing it to be the New Testament covenant name of God. The name brought salvation as promised by Gabriel (Matt 1:21), as realized by the multitude on the road leading into Jerusalem (John 12;13), and as proclaimed by Peter (Acts 4:12).

This, however, brings us to another inquiry, i.e. How does the name of Jesus (Yehôwshûwa) save? To answer this we must see the association of the “saving name” with the “saving act” of water baptism.

(Since this is the first mention of the salvific quality of water baptism it may be proper to inject this parentheses to establish that fact. To this end we will mention the words of Jesus, where he said, “He that believeth and is baptized shall be saved;…” [Mark 16:16]. Our observation is that there are two prerequisites for salvation, i.e. believing and water baptism. Peter, who was the keyholder for the kingdom of heaven [Matt 16:18-19], said “… baptism doth also now save us…” [1 Pet 3:21]. And again, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” [Acts 2:38].  Again, our observation is that the individual must fulfill two requirements to be “promised” the Spirit, i.e. repentance [which is predicated upon believing] and water baptism. Lastly, Ananias of Damascus [Acts ch 9] tells Saul of Tarsus [later to become the Apostle Paul], “And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord” [Acts 22:16]. Once more, our observation is inescapable,  i.e. water baptism has salvific value!)

Having established in our above parentheses (that is hardly beside the point) the role of water baptism in God’s plan of salvation, we will now move to the association between the sacrament of water baptism and the saving name.

The name Jesus (Yehôwshûwa) saves by receiving the repentant “into” itself. By that I mean one is placed (actually) into the name itself. The significance of this is grasped when it is understood that the name of Yahweh contains His tabernacled presence. The tabernacled presence of Yahweh in His name is seen in the following passages: Ex 20:22, 24; 2 Chr 20:8-9. The disciple will acknowledge that Jesus has been shown to be the new covenant name of Yahweh, because of the compound elements of YHWH, the tetragrammaton, and yâsha; these two words, Yahweh and Savior, forms Yehôwshûwa, or Jesus. Since God’s presence dwells in His name (Ex 20:22, 24; 2 Chr 20:8-9) it is proper to refer to the covenant name of God as His Tabernacled Presence. Therefore, if one is placed “into” the name of God, then he or she is placed into God!

Enter water baptism. Matthew records the Great Commission this way, “Go ye therefore, and teach all nations, baptizing them  in (into—Grk) the name of the Father, and of the Son, and the Holy Ghost” (Matt 28:19).

From this command we wish to examine the phrase “… baptizing them in the name…” The Grk says, “baptidzontes autous eis to onoma.” The word eis, translated in
our KJV as “in” is the Grk preposition for “into.” Jesus commanded His disciples to make disciples of all nations by water baptizing them “into” the name. Luke records  the apostles Peter and John executing the Lord’s command to baptize “into” the name (Acts 8:16). Concerning the believers at Samaria, Luke wrote, “For as yet he was fallen upon none of them: only they were baptized in” (Grk, eis - “into”) “the name of the Lord Jesus.” Paul, further expanded upon the idea of being placed into Jesus as being baptized into His name, when he writes to the churches of Galatia, “For as many of you as have been baptized into Christ have put on Christ” (Gal 3:27). The idea is: One is placed “into” Christ Jesus by being water baptized into His name. There is no great amazement that Jesus is pleased when we “hold fast,” with a bulldog grip, His name.

Further, Scripture teaches us that water baptism is the fulfillment of the Old Testament ministry of circumcision (Col 2:11-12). In that we know physical circumcision to have been the “seal” of the old covenant (Gen 17:10-11; Rom 4:11) it, therefore, would follow that Christian water baptism is the “seal” of the new covenant—of which the old was only a foreshadowing (Heb 10:1). Yehôwshûwa, then, is Yehovah (YHWH) plus yâsha, i.e. “Yahweh (brings) Salvation.” There is, absolutely, no great amazement that Paul wrote, “... whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col 3:17).

Therefore, to enter the name of Jesus is to enter His covenant. The following syllogism may help in grasping this argument.

Major premise: The rite of circumcision was the seal of Old Testament covenant (Gen 17:10-11; Rom 4:11).
Minor premise:  Christian water baptism is to the new covenant what physical circumcision was to the old covenant (Col 2:11-12).
Conclusion: Christian water baptism is the seal of the new covenant.

The Christian stands positionally in Christ’s covenant, by having been placed positionally into His name. This happens in water baptism (Matt 28:19; Acts 8:16; Gal 3:27 cf. Col 2:11-12).

“... and hast not denied my faith, ...” ～ By not denying the faith of Christ, Pergamenian believers further earned the praise of their Lord. And the statement “and hast not denied my faith” has the form or system of religious beliefs taught by Christ in view; therefore, called “pistin mou”—literally, “faith of me,” which was that faith which was handed down by the Apostles unto faithful men (2 Tim 2:2). John, once again speaks of the “faith of Jesus” in 14:12, “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” In spite of the disappointments in the Pergamos church, there seems to have been considerable strength in their loyalty to the name of Jesus, and the form of teachings Christ set forth—which seems to be at odds with the Lord’s complaints. That paradox, we will consider later. Just now let us ruminate momentarily on the Faith.

There are thirty-three plus references to faith in the Acts of the Apostles and Epistles, and two in the Revelation, which have a form of belief in view. This is set against the multitude of passages that speak of faith as the hope one has in the unseen, the—now faith is the substance of things hoped for, the evidence of things not seen”—kind of faith.

The faith that the Pergamenians had not denied is the system of belief—of which Paul said there was but ONE (Eph 4:5). Paul further said that all Christians would be presented to God “holy unblameable and unreproveable” if we “continue in the faith” (Col 1:22-23), which was “once for all (time) delivered unto the saints” (Jude v3). Paul exhorted the Corinthians to “stand fast in the faith” (1 Cor 16:13) “which once he destroyed” (Gal 1:23). He further writes of being “stablished in the faith” (Col 2:7), and encourages the church to “come (into) the unity of the faith,” (Eph 4:13). Some, concerning their “faith, have made shipwreck” (1 Tim 1:19); fulfilling Paul’s prediction that “some shall depart from the faith” (1 Tim 4:1), having “cast off their first faith” (1 Tim 5:12), by having “erred from the faith.” (1 Tim 6:10). These were men who were “as Jannes and Jambres (who) withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith” (2 Tim 3:8). But not Pergamos. They had heeded Paul’s admonition to “Fight the good fight of faith” (1 Tim 6:12); and to “Be sober, be vigilant; because (their) adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour: Whom resist steadfast(ly) in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world” (1 Pet 5:8-9). By so doing they had secured their dwellings in “the household of faith” (Gal 6:10).

“... even in those days wherein Antipas was my faithful martyr, ...” ～ In view of his loyalty to the name of Jesus and his steadfastness in keeping the faith that had been once and for all time  (Grk literal trans) delivered unto him (Jude 3), Antipas is distinguished as being the only individual name in the Apocalypse, aside from John. We are not told anything of Antipas except that he was Christ’s “faithful martyr.” This, however, is not insignificant information, for this is the selfsame title of Jesus found in 1:5. The word (martyr) is “a witness” as seen from our comments on 1:5; Antipas, then, bore witness with his life. According to tradition he was the first martyr of Asia. The same tradition says that he was slowly roasted to death in a bronze kettle.
When Antipas was advised:
“Antipas the whole world is against you!,”
Antipas reputedly replied:
“Then I am against the whole world!”
(Greek Orthodox Tradition)



The Eastern Orthodox tradition tells how Antipas was boiled inside a hollow iron bull.

“...who was slain among you, where Satan dwelleth.” ～ The martyrdom of Antipas was a public affair, for it took place “among” the people, “where Satan dwelleth.” It is difficult to see any distinction between here, “where Satan dwelleth,” and “where Satan’s seat is” as mentioned earlier in this same verse. If Pergamos is designated by the Lord as “where Satan’s seat is,” because of emperor worship, and the cult of Roma, then one might suspect the term “where Satan dwelleth” to indicate the temple of such worship. Therefore, the chief temple of the cult of Roma is the most likely site of Antipas’ witness (martyrdom).

Apostolically Speaking
☩ Jerry L Hayes
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Tuesday, April 14, 2020

Revelation 2:13; Commentary, Pergamos' Commendation

2:13 “I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

In this verse of commendation, the Lord finds their good: their works, loyalty to His name, and a steadfast affirmation of the faith. And this, in Satan’s own house. Let us pray that as much may be said of us when Christ comes (erchomai) to bring us to book.

“I know thy works, ...” ～ Works is a subject not spoken or written on near enough in our time (see commentary on 2:2). Ministers are quick to mention Ephesians 2, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast.” (vv8&9); but, fail to stress Paul’s concluding remarks on the thought of works, i.e.
“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” (Eph 2:10)

“... and where thou dwellest, even where Satan's seat is:” ～ The “works” accomplished by this church, were executed “even where Satan seat is” a most precarious environment—where Christians were exposed to pernicious circumstances. The church at Pergamos dwelt in a city that played hostess to the “Seat of Satan.” Satan ruled from Pergamos, in that it was the official center of emperor worship in Asia. Some have thought this is a reference to the great altar located in the upper terrace of the citadel. This great altar is the most important artistic monument that is preserved in Pergamos. It depicts a grand battle between the gods  and giants, and thought by some to be a symbolic reference to the conflict with, and ultimate victory over, the Galatians. The Lord could hardly be referring to this monument. Added to Pergamos being the capital of emperor worship, there was the white marble altar erected and dedicated to Zeus by Eumenes II (197-160 BC). Also the temple to Aesculapius (of which we have already spoken) is to be considered: to both the Greeks and Romans he is viewed as the god of medicine. Homer called him the “peerless physician.” The chief religious symbol of the city was the staff and the snake—which is the symbol of the medical profession to this very day. Some Christians object to the symbol, because of its origin. (Others, who are unlearned, see it as associated with Moses’ serpent on a pole of Num 21:8-9. Even if that were true, and it is not, one should be cognizant of the situation recorded in 2 Kgs 18:4; namely, the people did worship it, burning incense to it and had named it Nehushtan. Because of this, Hezekiah destroyed it along with the high places, images, and groves.) But none of these outshone emperor worship, because all of them, and their cousins, were melted into one religion within the cauldron of the emperor cult. This developed in the following way:
As the Empire defeated peoples of different religious groups, the Roman emperor, not only became their king, but also assumed the highest office of their religion. Through this process of conquest, the emperor became the Supreme Pontif  (or Pontifex Maximus) of all religions within the empire. (Since religion controlled the masses, the Roman emperor controlled the masses through religion. This was a political move on Rome’s part. Temples to the cult of Roma were established in all provinces.) So, to commune with, or worship the emperor, one would, in effect, be in communion with every pagan deity within the imperium. Since Pergamos was the center (officially) of emperor worship in Asia, it was, thereby, the very “throne of Satan.” Pergamos, “the place from which Satan ruled,” was the vortex which drew every deity of Asia to herself.

Persecution came upon Christianity because it allowed for the worship of one only God (Deut 6:4).

At this point space must be allowed to a very real situation that exists in our world of religiosities which must arouse the ire of Yahweh, who has declared Himself a jealous God (Ex 20:5; etc.), and one who will brook no competition (Ex 20:3; see Jer 35:15). The thing of which I speak is the presence of the imperial Roman religious system masquerading in the palaces of Christianity as the church of Christ.

We have already seen how the Roman emperor became the supreme Pontiff of all the religious cults of the Empire. It remains to be seen how this system has continued into our time. Toward that illumination the following is set forth:

In Rome, the title “Pontifex Maximus” (or “Greatest Pontiff”) was reserved for the head of the state. The cognomen “Pontifex” is Latin for “bridgebuilder,” and originally referred to a priest skilled in the knowledge of bridging the Tiber River; an act that required rituals to pacify the angry river gods, and by extension a man well versed in religious ceremonial practices. The “college of pontiffs,” by late Republican times, included 16 elected pontiffs, the king of sacrifice, priests, and vestal virgins. The pontiffs, who might also be secular officials, advised the state on religious and legal matters, regulated the calendar, and kept government records. At their head was the Pontifex Maximus, or Greatest Pontiff. Under the Empire he was always the Emperor. As Imperial Rome declined, more and more secular authority and power was vested in the Pope of Rome. At a certain point the Roman Catholic “papa” inherited all titles and prerogatives of the ancient Roman emperors. The cognomen of “Pontiffix Maximus” was used for the Popes of Rome from the fifth century; however, it was not until the 15th century that the title was adopted permanently by Pope Paul II. 

Here, one reaches a certain level of understanding as to why Catholicism is laced with the trappings of most every ancient religion known to man. The church at Rome became the inheritor of the high priesthood of all cults presided over by the emperors. These cults became assimilated into Christianity (i.e. the Roman paradigm). And from Rome, diffused into the world dressed in Christian garb. Thereby, making so much of Christianity, so-called, a masquerade.

Dear disciple, the  seriousness of this situation may be brought into sharper focus by another look at Nehushtan. Nehushtan, you will remember, was the name given to the brass serpent of Moses (2 Kgs 18:4 cf Num 21:8-9). Nehushtan was destroyed by King Hezekiah because the people of Israel were offering incense to it. There were other things associated with false worship that Hezekiah destroy at the same time. They were: the high places, the images, and the groves. Now, the amazing point is this: the king’s zeal for Yahweh in destroying these things is not because the people were worshiping false gods directly (for, the high places, images, and groves, along with Nehushtan—the brass serpent, were dedicated to Yahweh, the God of Israel [see 1Kgs 3:2; 15:14; 12:3; 14:4; 15:4, 35; 17: 9-10; 1 Kgs 22:43]); but, that they were worshiping the true God by false means. Yahweh had stated in unequivocal terms that he would not be worshiped in the fashion of other gods: 
“Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: 3 And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place. 4 Ye shall not do so unto the Lord your God. ... Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods. 32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.” (Deut 12: 2-4, 30-32)

For this reason He banned all images of which the pagan, yes—even all natural men, are so fond (Ex 20:4-6 cf. Deut 4:12, 15-18). The things destroyed by Hezekiah can be seen set up in many places of worship in modern times. The offenses of such things are dismissed with the excuse that Yahweh is being worshiped through them. Somehow, we must realize that God does not see it that way:
“Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods.” (Yahweh)

Least we digress to far afield let us focus again on Pergamos and emperor worship.

We have examined something of the process surrounding the deification of the emperor while he still lived and ruled.(Traditionally emperors were deified only after death, but to view the emperor as a god while still living was the crux of emperor worship.) And it was in an environment steeped in the cult of Roma that the saints at Pergamos found themselves. They, for the most part, were faithful to the person of Jesus Christ as their only king and object of worship. So much so that the Lord’s commendation for them included this eulogy: “thou holdest fast my name.”

“... thou holdest fast my name, ...” ～ During His earthly ministry Jesus had told His disciples they would be hated by all nations for His name’s sake (Matt 24:9; Luke 12:12; Acts 2:38; 4:2). This hostility to the very name of Jesus (Hebrew—Yehowshuwa) had grown so sharp by the middle of the second century that many were no longer baptizing converts in His name exclusively, as did the church of the first century. (Acts 2:38; 8:12, 16; 10:48; 19:5; see 1 Cor 1:13). Instead, the titles of the name, i.e. Father, Son, and Holy Spirit (Ghost), were used in the baptismal formula (see Matt 28:19). Many had become offended by the name of Jesus. The anti-Semitism of the Roman communities throughout the empire was such that requiring water baptism into a Jewish (Semitic) name placed the Christians in a less than acceptable position with the common citizens of the day, who detested Jews, and all things Jewish. Some churches felt the pressure, and became embarrassed of the name. This offense lead to dropping the name “Jesus” completely from the Christian rite of initiation into the faith—this practice, sadly, continues to the present.

One may understand the Gentiles’ point of view when looking through their eyes. For it was understood that the one baptized became the personal property of the one, or ones, into whose name, or names, he or she was baptized. Therefore, for a Gentile of the Greco-Roman world to submit to ownership by a Jew, i.e. Jesus, was more then their anti-Semitism would allow—in most cases. So, by electing to repeat the command of our Lord (Matt 28:19), instead of executing it (Acts 2:38), many church leaders found proselytizing easier. Now, the baptized became the property of some nebulous Father, Son, and Holy Spirit, instead of a very personal Jewish Jesus, who lived and died (albeit, rose again), in the land of Judea. 

One may stand in awe at these events, in the face of Jesus’ own predictions: “And ye shall be hated of all men for my name’s sake: (Matt 10:22; 24:9//Mark 13:13). The church of this time period, and members of Pergamos yet today, would do well to take to heart the “rest of the story,” i.e. “The stone which the builders rejected, the same is become the head of the corner? Whosoever shall fall upon that stone shall be broken; but on whomsoever it shall fall, it shall grind him to powder.” (Luke 20:17-18 cf. Ps 118:22). The prophet Daniel foresaw the fulfillment of Jesus’ words. Daniel saw a stone which destroys the kingdoms of man, and then proceeds to grow into a mountain which fills the earth. Those who reject the name of Jesus Christ should realize,
“... God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Phil 2:9-11 NKJV)

Thayer says, concerning the Grk text for: “thou holdest fast my name;” (kai krateis to ovoua mou): “to hold fast, ... not to discard or let go; to keep carefully and faithfully “to onoma mou”— “the name of me.”  The Strong’s Concordance #G2901 defines kratew (krateō): to use strength, i.e. seize or retain.  Our KJV has, “holdest fast.” Used here as an adverb it means, in a firm or fixed manner; such as a bulldog grip. Such is to be the disciple’s association with the name of our Lord—Jesus.

Peter makes clear the consequences of the “name,” when in Acts 4:12 he announces its salvific qualities. He said it this way, 
“Neither is their salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” 
An examination of this, in the previous chapter of Acts, reveals the genesis of Peter’s remarks to be the healing of the lame man at the gate (called “Beautiful”) of the temple (Acts 3:1-6). At this event Peter invoked the name of Jesus—by which the man was healed (see Acts 3:16). In response to being questioned concerning the means of the miracle (Acts 4:7), Peter answered that the power of healing was the “name” of Jesus. He goes further, however, and declared salvation to be by the same means (Acts 4:12). Peter’s words gave his,  and every generation of Christians, an undeniable reason “to hold fast… not to let go, to keep carefully and faithfully” (Thayer); and, “to use strength to seize and retain” (Strong) the saving name of Jesus Christ. The Pergamenian Christians were praised for their bulldog grip onto the name of Jesus.

 To be continued:

Apostolically Speaking
☩ Jerry L Hayes

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